VINCENT'S WORD STUDIES
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Robertson's Word Pictures in the NT - Greek NT
Mansions (monai). Only here and ver. 23. From menw to stay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias: "He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there (thn monhn poioumenov, Literally, making a stay) for no good purpose" (i. 131). Thence, a staying or abiding-place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling-place. A later meaning of both mansio and monh is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. 47 This is quite untenable. The word means here abodes. Compare Homer's description of Priam's palace:
"A palace built with graceful porticoes, And fifty chambers near each other, walled With polished stone, the rooms of Priam's sons And of their wives; and opposite to these Twelve chambers for his daughters, also near Each other; and, with polished marble walls, The sleeping-rooms of Priam's sons-in-law And their unblemished consorts." "Iliad," vi., 242-250.
Godet remarks: "The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be."
If it were not so, I would have told you (ei de mh eipon an umin). Wyc., If anything less, I had said to you.
I go to prepare, etc. Many earlier interpreters refer I would have told you to these words, and render I would have told you that I go to prepare a place for you. But this is inadmissible, because Jesus says (ver. 3) that He is actually going to prepare a place. The better rendering regards if it were not so, I would have told you, as parenthetical, and connects the following sentence with are many mansions, by means of oti, for or because, which the best texts insert. "In my Father's house are many mansions (if it were not so, I would have told you), for I go to prepare a place for you."
I go to prepare. Compare Num. x. 33. Also Heb. vi. 20, "whither the forerunner is for us entered, even Jesus."
A place (topon). See on xi. 48. The heavenly dwelling is thus described by three words: house, abode, place.
I will come again (palin ercomai). The present tense; I come, so Rev. Not to be limited to the Lord's second and glorious coming at the last day, nor to any special coming, such as Pentecost, though these are all included in the expression; rather to be taken of His continual coming and presence by the Holy Spirit. "Christ is, in fact, from the moment of His resurrection, ever coming into the world and to the Church, and to men as the risen Lord" (Westcott).
And receive (paralhyomai). Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually "coming" to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he "shall see Him as He is." The verb paralambanw is used in the New Testament of taking along with (Matt. iv. 5; xvii. 1; Acts xvi. 33, on all which see notes): of taking to (Matt. i. 20; John xiv. 3): of taking from, receiving by transmission; so mostly in Paul (Gal. i. 12; Colossians. ii. 6; iv. 17; 1 Thessalonians ii. 13, etc. See also Matt. xxiv. 40, 41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself.
I am. See on vii. 34.
Ye know, and the way ye know (oidate, kai thn oJdon oidate). The best texts omit the second ye know, and the and before the way; reading, whither I go ye know the way.
The truth. As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be.
The life. Not only life in the future world. He is "the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death" (Meyer). "He that believeth on the Son hath everlasting life." Compare Col. iii. 4; John vi. 50, 51; xi. 25, 26. "I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for" (Thomas a Kempis, "Imitation of Christ," iii. 56). On zwh, life, see on i. 4.
Unto the Father. The end of the way.
Ye should have known (egwkeite an). The same verb as above. Some editors, however, read hdeite, the verb signifying absolute knowledge, the knowledge of intuition and satisfied conviction. If this is adopted, it marks a contrast with the progressive knowledge indicated by ejgnwkeite. See on ii. 24.
My Father. Not the Father, as ver. 6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of God as the Father, "in the deepest verity of His being," is attained. This latter knowledge is better expressed by oi=da. See on iv. 21.
Have seen. See on i. 18.
Known (egnwkav). Come to know.
Sayest thou (su). Emphatic. Thou who didst say, "We have found him of whom Moses in the law and the prophets did write" (i. 46). Omit and before how sayest thou.
Or else (ei de mh). Literally, but if not. If you do not believe on the authority of my personal statement.
For the very works' sake (dia ta erga auta). Literally, on account of the works themselves, irrespective of my oral testimony.
My commandments (tav entolav tav emav). Literally, the commandments which are mine. See on x. 27.
Comforter (paraklhton). Only in John's Gospel and First Epistle (xiv. 16, 26; xv. 26; xvi. 7; 1 Ep. ii. 13. From para, to the side of, and kalew, to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of parakalein and paraklhsiv, to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John ii. 1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word paraklhtov, of which Paraclete is a transcription, represented as our Advocate or Counsel, "who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father." It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, "we have an advocate with God, even Jesus Christ." Compare Rom. viii. 26. See on Luke vi. 24. Note also that the word another is allon, and not eteron, which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matt. vi. 24. 48 With you (meq umwn). Notice the three prepositions used in this verse to describe the Spirit's relation to the believer. With you (meta), in fellowship; by you (para), in His personal presence; in you (en), as an indwelling personal energy, at the springs of the life.
The world. See on i. 9.
Shall be in you. Some editors read, ejstin, is in you.
Comfortless (orfanouv). Literally, bereft or orphans. Only here and Jas. i. 27, where it is rendered fatherless. Compare my little children (xiii. 33). "He hath not left us without a rule (xiii. 34); nor without an example (xiii. 15); nor without a motive (xiv. 15); nor without a strength (xv. 5); nor without a warning (xv. 2, 6); nor without a Comforter (xiv. 18); nor without a reward (xiv. 2) (James Ford, "The Gospel of St. John Illustrated").
I will come (ercomai). Present tense, I come. See on ver. 3.
Will manifest (emfanisw). Properly, of manifestation to the sight, as distinguished from dhlow, to make evident to the mind (1 Corinthians iii. 13; Col. i. 8, etc.). A clear, conspicuous manifestation is indicated. Compare ye see me (ver. 19). "It conveys more than the disclosing of an undiscovered presence (apokaluptw), or the manifesting of a hidden one (fanerow)" (Westcott).
Not Iscariot. The Rev. improves the translation by placing these words immediately after Judas. "He distinguishes the godly Judas, not by his own surname, but by the negation of the other's; marking at the same time the traitor as present again after his negotiation with the adversaries, but as having no sympathy with such a question" (Bengel).
How is it (ti geg onen). Literally, what has come to pass. Implying that Judas thought that some change had taken place in Jesus' plans. He had assumed that Jesus would, as the Messiah, reveal Himself publicly.
We will come. Compare x. 30; Apoc. iii. 20.
Abode (monhn). See on ver. 2. Compare 1 John ii. 24; v. 15.
He (ekeinov). Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1 John ii. 6; iii. 3, 5, 7, 16; iv. 17.
I have said (eipon). The aorist tense, I said.
My peace I give. Compare 1 John iii. 1. "It is of his own that one gives" (Godet).
Let it be afraid (deiliatw). Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful. The kindred adjective deilov fearful, is used by Matthew of the disciples in the storm (viii. 26), and in Revelation of those who deny the faith through fear of persecution (xxi. 8). The kindred noun, deilia, occurs only in 2 Tim. i. 7, "God hath not given us the spirit of fear," contrasted with the spirit of power, love, and a sound mind.
The prince of this world. The best texts read, "of the world."
Hath nothing in me. No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing.